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De Moor V:21: The Deity of Christ Demonstrated from Divine Titles, Part 3

Nicolaus Arnoldi

The places in Titus 2:13; Romans 9:5; 1 John 5:20, I have already vindicated on behalf of the Son and His True and Consummate Deity in § above. Now, in this Passages the Son of God is not merely called God, but with Epithets and epexegesis, True God; the Great God and our Savior; God over all, blessed forever: just as in addition in 1 Corinthians 2:8 He is called the Lord of glory, on which passage see ARNOLDI’S refutationem Catecheseos Racovianæ, § X, page 331, ad Catechesem Racovianam, chapter I, de Cognitione Personæ Christi, questions 88, 89, pages 116, 118. And whenever the Socinians most miserably distort all these and similar passages unto alien senses, one may with good reason challenge them to devise descriptions and Epithets more emphatic, by which True, Natural, and Consummate Deity could be designated, than of which Scripture makes use concerning the Son of God in the passages cited. To no purpose is the Catachesis Racoviana, when from a false hypothesis, as if the Name God were according to its first intention a Title, not of nature, but only of office or power, it intimates that the same is applicable to Christ, the Son of God, only in a weaker sense, to denote in Him the power derived from the Father, with the text of John 10:36 distorted to this sense, as if Christ were declaring to them in these words, whom the Father hath sanctified, and sent into the world, the formal reason of His Deity: de Cognitione Dei, chapter I, questions 25-29, pages 33-35. But, as I have refuted that doubtful hypothesis concerning the notion of the word God, Chapter IV, § 2, so concerning this text in John 10:36 there is able to be a comparison in this Chapter, § 9.

In Isaiah 6:5, God the Son goes by the Name of יְהוָ֥ה צְבָא֖וֹת, Jehovah Sabaoth, the Lord of Hosts, in comparison with John 12:39-41; whence an argument for the true and consummate Deity of Christ against the Exceptions of the Socinians is drawn by BECMANN, Exercitationibus Theologicis, Exercitation XV, pages 234, 236-241; compare § 15 above.

In Isaiah 40:3, this speech is certainly concerning the Son of God, by comparison with Matthew 3:3; Mark 1:3; Luke 3:3, 4; John 1:19, 23; and He is called יְהוָֹה אֱלֺהֵינוּ, Jehovah our God.[1] The vindications of this passage for the true Deity of Christ see in BECMANN’S Exercitationibus Theologicis, Exercitation XIV, pages 219, 230-234.

In Jeremiah 23:6, where there could be an exception, that here the announcement is similar to that in Exodus 17:15, and so the Name יְהוָֹה/Jehovah here is not necessarily to be referred to Christ. But I Respond, that here the Prophet dwells upon the description of Messiah, as, 1. the Shoot of David, 2. the King who is going to reign, 3. and that His principal dignity is signified in the Name to be imposed on Him,יְהוָ֥ה׀ צִדְקֵֽנוּ׃, Jehovah our Righteousness: however these words might be taken, it is certain that צִדְקֵנוּ, our Righteousness, in the highest emphasis is a title of Christ, by comparison with 1 Corinthians 1:30, etc.; whence it follows of itself that the title יְהוָֹה/Jehovah is also to be referred to Him. I give a more lengthy vindication of this passage from the Exceptions of Adversaries in Chapter XVIII, § 10: compare our AUTHOR’S Exercitationes Textuales XXIII, Part VI, § 6, 11-15; ARNOLDI’S refutationem Catecheseos Racovianæ, on chapter I de Cognitione Personæ Christi, questions 23, 24, pages 60-62, § CXXX-CXLV, pages 218-224.

[1] Isaiah 40:3: “The voice of him that crieth in the wilderness, Prepare ye the way of the Lord (יְהוָה), make straight in the desert a highway for our God (לֵאלֹהֵינוּ).”

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